PSYCHOMETRY 



Its Science and 
Law of Unfold men t. 



J. F. GRUMBINE. 



PSYCHOMETRY 



ITS SCIENCE AND 
LAW OF UNFOLDMENT 



THIRD EDITION 



By J. C. F. GRUMBINE 



President op the College of Divine Sciences 

and realization, also of "the o. w. r." and author 

of numerous books on occult science 



BOSTON, MASS. 

Published by the Order of the White Rose 

1910 






Entered according to act of Congress, in the year 1910, 

By J. C. F. Grumbine, 

in the office of the Librarian of Congress 

at Washington, D. C. 

Right of Translation Reserved. 






g CI. A 3059 5 5 



CONTENTS. 

CHAPTER I. 



Introduction 



CHAPTER II. 

Special Rules and Conditions 

CHAPTER III. 

Adeptship and the Spirit's Functional 

Correspondencies 

CHAPTER IV. 
The Spirit its own Oracle and Law 

CHAPTER V. 

How to See and Perceive With the Interior 
or Spiritual Vision 

CHAPTER VI. 
Concentration and Centralization 

CHAPTER VII. 
Sittings— What They Signify 

CHAPTER VIII. 
The Silence—The Voice— Divinity 



© 



PREFACE. 

^j HE AUTHOR of this unpretentious and condensed 
£/ brochure maintains by the mailing system "The 
College of Divine Sciences and Realization/ ' in 
which the divine sciences of Psychometry, Clairvoyance, 
Inspiration, Healing and Illumination are taught to large 
classes. He is a public lecturer on Metaphysics, Divine 
Science and Universal Religion, annually addressing large 
audiences in the principal cities of this country. The 
College over which he presides was founded in 1893. It 
has steadily grown into a permanent and powerful educa- 
tional institution. 

This is the first and largest College of its kind in ex- 
istence. His practical experience in this new field of 
occult sciences has been possibly larger and more fruitful 
than any one person engaged in a similar work, and hence 
the "Teachings," or, as they are better known, "The 
System of Philosophy Concerning Divinity/' should be 
seriously studied. It is of more than transient value to 
the world. What he teaches will have weight with those 
who have examined other systems of Yoga practice, 
spiritual unfoldment and divine realization and found 
them to be helpful and inspiring. To be sure no one 
system can be perfect while all are useful, but one may be 



PSrCHOMETRY 5 

superior to the other in that it is more technical, practical, 
and original, appeals to a larger number of minds, and 
fills a wider sphere of usefulness. 

The author of this book is a recognized seer and is 
the founder of a new system of Philosophy — "The System 
of Philosophy concerning Divinity," the various branches 
of this system in their order being: I. Sensitiveness, a 
system of Philosophy concerning its law, nature and un- 
foldment. 2. Clairvoyance, idem. 3. Inspiration, idem. 
4. Healing, idem. 5. Illumination, idem. The entire 
system will make a book of some seven hundred pages. 

This treatise is sent out with a mission, and in no sense 
should it be regarded as exhaustive, or even as an abridge- 
ment of the main work on the subject. It is a text-book 
and as such it will be of use to all students of occult 
science. 



® 



INTRODUCTION. 

^1 HE student of Occultism, Mysticism, Spiritualism 
£/ and Theosophy, will receive with joy any rational 
and scientific exposition of the science of Psychom- 
etry. What has been regarded as the mysteries are 
gradually being restored through man's slow awakening 
and realization of his own interior, supernormal powers. 
The light thrown upon the hitherto veiled laws and seem- 
ingly impenetrable secrets of the Spirit has ever been frac- 
tional and scant. Few clear and intelligible works on the 
subjects have been published, and these few, while intense- 
ly interesting and instructive, have been more or less mixed 
with Oriental phraseology, theosophical verbiage and 
mystic or cabalistic symbology, quite beyond the under- 
standing of the ordinary and unilluminated minds of the 
uninitiated. The occult rubbish which is flooding the 
western world in these later years is unspeakably harmful 
to those who are reaching out through all possible avenues 
for the light of truth. Why this Babel, or how it is pos- 
sible, is explained by the confused and differentiated 
mental states of mankind. All think but do not think 
alike nor wisely. All are led but not led uniformly. The 
kaleidoscope of the human spirit is the scene of a psychic 
drama where the Infinite within this mechanism is in- 



PSYCHOMETRY 7 

spiring and shaping the finite, and where as a result ideas 
are continuously seeking to clothe themselves in the final 
type or fashion of Divinity. To observe and accept the 
results of Divinity as manifest in the objective world as 
facts and to proceed no further, or seeking for causes to be 
helplessly baffled or confused by the limitations of the 
senses, is disappointing as material sciences prove; but 
to perceive the causes immanent in the objective world as 
the divine reality, is to enjoy illumination, the fruit of the 
Science which we here declare and explain. 

Illumination is not the product of ordinary processes 
of thought. It is realization of thought, but is spiritual 
and not material in its origin and nature. Each one can 
and does receive illumination either consciously or uncon- 
sciously, and it should be as we believe it will be in the 
future, the source of all true guidance and imperishable 
wisdom. 

We teach the Socratic method of thinking and edu- 
cation. We appeal or resort to experience and experiment 
for collateral and corroborative inductions of what is 
latent and innate in each human soul. Hence the success 
of the student of Psychometry will altogether depend upon 
his willingness to be divinely led and not artificially devel- 
oped by the many popular, educative and philosophical 
systems of incubation now in vogue. To be influenced 
truly is not to be a prey to the thought of the world, as 
to be a medium, one must not open the mind to vicious 
obsessions and unholy "controls ;" it is to feel the Divine 



8 PSYCHOMETRY 

Influence, to perceive the truth and order the life accord- 
ingly. 

The object of this treatise is to elaborate, simplify and 
verify a Rationale of Divinity by which each one who 
will may enjoy the light of the Spirit and profit day by day 
by a wisdom which is celestial as well as by a knowledge 
which is terrestrial. 



SPECIAL RULES AND CONDITIONS. 



3T will be wise to state briefly for the benefit of the 
student the simple rules which he should observe in 
the unfoldment of sensitiveness and receptivity, by 
which the sphere of Psychometry is realized. These rules 
are fundamental and axiomatic. They are not at all to 
be substituted for the culture which is necessary for a 
correct reading of the soul or the casting of a psychiscope 
(a view of the soul). They are rules which the science 
both demands and fulfils. Follow and so far as possible 
obey them. 

First. Avoid eating animal, or flesh food. Have the 
organism inoperative and passive, so far as food and drink 
are concerned, on the day of sittings or days when you 
psychometrize. 

Second. Cultivate receptivity to spiritual vision by 
sitting twice a week in silent, solitary concentration of 
spirit. When concentrating, do not think of one spirit or 
spiritual thing, but of the object in mind, which is the 
subject of meditation. Be positive and definite in this. 
This is attained by permitting the spirit to assert itself 
in the sphere of its divinity and by withdrawing from 
material things and interests, from the objective to the 
subjective world. One-half hour at each seance will be 



10 PSYCHOMETRY 

sufficient. This will afford the benefit of the silence and 
permit the spirit to declare itself. 

Third. At all times be free of care and banish from 
the mind all worry about material things. Unfold a calm, 
serene, state of mind, so that impressions may be lucidly 
and correctly received and perceived, and radiations or 
vibrations of thought may touch and unfold you directly 
and in a way to be truly interpreted. All thought is 
radiation and the form of thought expresses and reveals 
a peculiar radiation. To perceive or to become aware 
of this, the innermost must be at one with the outermost ; 
you must be concentrated and centralized so as to per- 
ceive in consciousness the forms which inflow through 
and from the spheres of causality. 

Fourth, Never psychometrize when you feel sick, 
moody, mentally disturbed, or at all uncomfortable. 
Centralize yourself first before you seek to penetrate other 
centers. 

Fifth. Have the room where you sit in order, clean 
and filled with sweet, fresh air. Flowers add materially 
to a high inspiration and exalted and peaceful state of 
consciousness. 

Sixth. Music is a spiritual accessory and aids both 
the psychometrist and the spirit to equalize and polarize 
the attractive, repellant or mutual forces. (Consult the 
mystic laws of music. Read Atkinson on "The Five 
Windows of the Soul;" note the myth of Orpheus.) 
This is only advised as an aid and not as a necessity. 



PSYCHOMETRY 11 

Interior harmony is the state of blessedness and the best 
means, all other things being equal, to successful psycho- 
metrical practice and results. 

Seventh. A short walk before and a rest one-half hour 
after the walk will be helpful and afford a good condition 
for psychometrization. 

Eighth. Avoid promiscuous influences and repulsive 
magnetisms before concentration and seances for psycho- 
metrical experiments. 

Ninth. Learn to perceive and listen with the interior 
self. Always follow your best impressions. Never act 
impulsively. Submit everything to Divinity, and when 
you feel able and ready, judge of or decide upon impres- 
sions correctly. 

Tenth. Write and speak of just what you perceive 
and receive and do not doubt your impressions until the 
error is exposed by the one for whom the psychiscope is 
given. Learn to rely upon your own guidance and 
Divinity; then you will unfold and greater success will, 
day by day, be attained. 

Eleventh. Walk in the light of truth and love. Un- 
fold the love life and light. Be spiritually, not carnally 
minded and aspire for spiritual things, and as you aspire, 
so you will receive the rich and eternal treasures of the 
spirit. 

Twelfth. Be uniform in diet, sleep, and sittings for 
concentration as well as in exercise, recreations and di- 
versions. 



12 PSYCHOMETRY 

Thirteenth. Always invoke the Highest self or God, 
the Supreme Spirit, and the spiritual nature will grad- 
ually receive the effulgent, effluent and all-pervasive light 
which never was on land or sea. 

Fourteenth. Sit facing the east in a semi-darkened 
room and but for thirty minutes ; the morning hour from 
ten to eleven is preferred ; other times, however, are useful. 
Be punctual and uniform in the times and places of sit- 
tings. A sitting in total darkness once a week may aid in 
the outward recognition of clairvoyant development, 
which development, is a corollary of the perception of all 
interior states of the soul. 



LESSON I. 

Adeptship and the spirit's Functional Corres- 
pondencies. 

It is not generally understood that mediumship, so 
called, and not the spiritual, supernormal powers, refer to 
organic functions, quite different in their office, nature 
and planes of manifestation and expression. Neither 
mediumship nor the spiritual powers are included in so- 
called standard works of psychology, chiefly because the 
old (not new) psychology deals with noumena and not 
with Divinity individually applied or implied. 

Whatever has been the history and development of 
psychology, the human mind has not transcended the 
metaphysical proposition or truths revealed by Plato and 
Aristotle, and while Plato's philosophy includes that of 
Aristotle, both defined the soul as their master Socrates 
defined it before them. Psychology is empirical. Views 
of pronounced and accepted psychologists differ. One 
may hold to the spiritual and another to the material 
character of life. The theological conception of the 
evolutionary character of the universe may transform 
Divinity into either an Intelligence or Law operating ex 
machina or a causality governed by Spirit. We hold on 
the other hand that in God (Spirit) we live, move and 



14 PSYCHOMETRY 

have our being, and that the superior and inferior expres- 
sions of life, are not only integrally related but permeated 
with and immanent in Divinity. All life is divine. The 
objective and subjective planes and spheres of life are but 
relative conditions and states of the spirit's consciousness 
by which it realizes itself. 

Spirit functions through organism. It expresses and 
idealizes itself through consciousness. Mind is the oracle 
of spirit through which spirit expresses its thought and 
life, while consciousness is its light by which it becomes 
aware of or perceives itself. The objective plane of the 
spirit could not exist or manifest were it not for spirit, as 
neither could the subjective spheres roll into definite, 
rational order of expression without spirit, but the spirit 
could be without either the objective or subjective phases 
of its manifest and expressed life. The spirit as Divinity 
is central to all as well as supreme over any and all of 
its conditions and states. While in no sense do we affirm 
that any other order than the one which is ever "becom- 
ing" to quote Plato in his dialogue, Timaeus, could be 
possible, we certainly do not mean that spirit must always 
perpetuate that order which is relative to its being to 
realize eternality and Divinity. 

We place mediumship f just where function, structure, 
organism begin and cease as such, and it is a word which 
in spiritual science covers the ability of the spirit to use 

tMediumship here refers to the organic spirit correspondents. 
Mediumship is abnormal in a psychological sense, and produces abnor- 
mal phenomena. 



PSYCHOMETRY 15 

a body or function materially after it has passed through 
the change called death. As such it occupies a definite 
sphere in the order of life's operations, laws, principles 
and destiny. It expresses in one word that which the 
functions of the organic being interpret, without tres- 
passing upon the dignity of causality. Its law and action 
are uniform with nature. Its phenomena can be explained 
and investigated as any physical or natural manifestation 
of life. Its office is none the less real as that which estab- 
lishes the polarity of terrestrial and celestial affinities. 
Dynamically and chemically it is uniform in all of its 
operations. But it has to do with the objective world 
from a dual sphere of subjective and spiritual causality. 
It works from within outwardly between two intelligent 
batteries. Its field is within the subjective outwardly upon 
the objective. As such it relates or associates one sphere 
to and with two corresponding hemispheres and shows 
in an order of phenomena, both unique and natural, what 
is real because ideal, material because spiritual, natural 
because divine. The order of life is the revelator of what 
is here elucidated, but where the vision is sensuous or 
limited and the spirit beclouded, mediumship is a necessary 
help suggestively and analogically to a clear perception of 
the immanency of Spirit. 

All forms of life possess to a greater or less degree, this 
capacity of mediumship and where it is inoperative it is 
still potential. It is dual in its expression, however, and 
hence is not confined to either the objective or subjective 
field of its manifestations. Therefore we have physical 



16 PSYCHOMETRY 

and mental phases of mediumship and forms of manifesta- 
tions. Both are natural and both have to do with func- 
tional, organic life. 

Whatever is possible and potential within the sphere of 
existence is possible and potential through mediumship; 
the increase of capacity for expression depending upon 
the exercise of forces beyond human instrumentality as 
for instance levitation, instantaneous chemicalization as 
in full formed materialization and etherialization and 
kindred spirit phenomena. All these phases under the 
operation of mediumship are dependent and automatic, 
and make the person who possesses any of them a 
medium* 

Quite different is it with all those who possess super- 
normal, spiritual or divine powers, f and quite differently 
must the spiritual powers be defined. They are the natural 
possessions of all and are neither functional nor organic. 
They belong to spirit; therefore they can be expressed 
with or without the body as the case might be. This 
is true with what is called the sixth sense and which we 
designate the one sense of all senses, the spiritual per- 
ception, which, for it is really no sense at all, interprets 
and defines all senses and their office and sensations. 

The hearing, tasting, smelling, even feeling, are sub- 
ordinate to seeing, because seeing leads to perceiving; and 
the relation between this so-called sense of sight or see- 

fAdeptship is the individual's highest self expressing its divinity- 
through and over matter and mind. 

*Such phenomena are now denned as abnormal. 



PSYCHOMETRY 17 

ing and intuition is so delicate that one passes from the 
outer to the inner court of spirit without realizing it. 

We would disparage the very popular fad of multiply- 
ing the number of senses and would encourage the efforts 
of the seer and mystic as well as all students of the spirit 
to generalize or synthesize them under the head of con- 
sciousness. 

Psychometry deals specifically with sensitiveness, but as 
sensitiveness pervades mind and body, the spirit appre- 
hends through it, a vision of object and subject. Seeing is 
the act of perception. All life has this sensitiveness. It is 
because of it that Psychometry is demonstrable science. If 
possessed of five senses, mankind could utilize them esoteri- 
cally or spiritually as it employs them materially; if it 
could feel after spirit, as Paul said certain of the Athenian 
poets were feeling after God, instead of seeking in signs 
and phenomena the evidence of being and destiny, Psycho- 
metry would be the most popular science in the world. If 
one could but realize that the spiritual part of man is the 
real, although the ideal and divine part, that which is per- 
manent and eternal and the source of all that is mani- 
fest on the objective side of life, a new order of society 
and civilization would dawn upon the world. The spirit 
is central to all of its modes of expression and sources of 
inspirations or impressions. It is and because it is, it orders 
and can order all that is potential but impotent within 
itself. This seems a paradox and is to those who are 
credulous enough to accept time-honored and venerated 
systems of education at the cost of intuitive wisdom and 



18 PSYCHOMETRY 

divine guidance. But recognizing the spiritual within 
and as greater than and enfolding and governing the 
material man, one can perceive how life can be in-wrought 
as well as out-wrought by attention to the spiritual im- 
pressions instead of the material sensations which are their 
forerunners and messengers. For such impressions are 
never false or misleading, while sensations often miscarry, 
and lose their tone of vibration before they reach their des- 
tined end. Impressions like thoughts are spiritualized and 
hence proceed at once to the spirit, while sounds, visions, 
odors, all sensations must be synthesized and analyzed by 
the mind before the accurate impression is received. Even 
then such an impression objectively conveyed (where 
the spirit depends absolutely upon the evidences of the 
senses), may be an error or give a false suggestion. The 
spirit should school itself to live in its divine part and al- 
low the perception to gather up whatever is essential to 
its life and destiny; that is, it should rely upon the soul 
of things rather than upon the things themselves. We 
should do our work, not by proxy or substitution, which 
are forms of obsession, but by using our powers to be what 
Divinity intended us to be. 

If mediumship has to do functionally with the objec- 
tive man, in the sphere of the subjective, and the spiritual 
powers with the divine man, the one refers to a dependent 
and the other to an independent phase of the human 
spirit. The one is organic and the other spiritual. The 
one may be said to be an organic function while the other 
is functionless. The one makes it possible for the spirit to 



PSYCHOMETRY 19 

cast a shadow, and hence to see through a glass darkly, 
the other makes it possible for the spirit to see face to 
face. Mediumship is an organic function which has a 
psychical or supernormal correspondency and is truly re- 
lated to the spiritual man; but it must not be confused 
with the spiritual powers or possessions. Mediumship 
is inductive and not deductive in its sphere of service, 
law and operation, while the spiritual powers are alto- 
gether deductive, that is, they are of the spirit, not because 
organism or mortality make them so but because of the 
spirit's eternality and Divinity. Therefore psychometry, 
clairvoyance, inspiration and psychopathy are not the ef- 
fects of mediumship only. * 

Nor are the so-called spiritual senses, which are a mis- 
nomer, the result, product or function of mediumship. 
Clairvoyance, as clear seeing, clairaudience, as clear hear- 
ing, clairsentience, as clear feeling, are the spirit's sublim- 
inal modes of manifesting consciousness, and are termed 
senses because they co-operate and correspond with the ex- 
ternal processes of the psychic and organic functions. When, 
however, it is realized that it is not the organ of sense or 
the sense that produce or receive the sensations or reports 
of them, but the ego, the limitation and office of the senses 
will be understood. Each sense has its sphere of use and 
its end, but that usefulness and end subserve the soul. 
Neither the sense of sight or clairvoyance are absolute, 
neither seeing things objectively or subjectively, through 

*Whatever mediumship makes possible by a dependent use of spirit 
organism and power, that spirit incarnate can do of itself. 



20 PSYCHOMETEY 

the natural or spiritual man, are independent processes. 
The outer functions could not act without the inner, and 
the inner and outer, collectively and synthetically, could 
not act without one ultimate end ever in view, — without 
the ego. And as the body is impotent and inoperative 
when the life principle is indrawn to spirit, so these 
senses cease in their activities at death. The material life 
did not create them, but evoked them. They appear from 
within the spirit as active functions when the use and 
need are made manifest. 

Organs and functions imply absolute being as well as a 
phase of it, as personal, concrete existence or embodiment. 
Latent in the spirit, these possessions await the wand of 
time. The magic of their operation is the fiat of their uses. 
They cease to be, disappear and are atrophied when the 
spirit has served its end through them. But these in- 
herent powers, such as clairsentience, are more interior 
and belong to more subtile, etherial, and subliminal planes 
and spheres of correspondencies. They are related to the 
spiritual rather than to the sense realm; and have to do 
with etheric waves and essences, as well as with the coarser 
forces and elements. Hence what they can do through the 
will of the ego, independent of mediumship or its condi- 
tions as the trance or any induced state of telepathy or 
suggestion, is wonderfully demonstrated by the achieve- 
ments of the psychometrist and seer.* 



*Vide Joseph R. Buchanan's "Manual of Psychometry" and Prof. 
Denton's "Soul of Thing's." Three Vols. Read John IV. 



PSYCHOMETRY 21 

These powers of the Divine man require no material 
world for their being or exercise. Through them one can 
converse with the denizens of the spiritual world and 
pierce the veil of sense and matter, become an adept and 
participate in the arcana of spirit. Nay, more than this, by 
them the adept can become aware of the eternality of 
spirit, realize the universal Nirvana and trace in the fash- 
ion of Divinity all states of the soul. He can solve the 
secrets of history and civilization, magic and religion, 
science and illumination and perceive the "I am that I 
am" in the "I am what I am." He can perceive the cycles 
of his being and view the phantasmagoria of nature 
through which he ascends to sublime deific heights. It 
will be given him to know, as well as understand, the 
significance of Ezekiel's wheel and how the spirit, cen- 
tralized in Divinity and polarized in love, governs his 
microcosm as God rules the macrocosm and how Aries and 
Libra are the poles, as it were, of a sphere in which the 
finite and Infinite are one. 



LESSON II. 
The Spirit its Own Oracle and Law. 

It is not generally conceded by psychologists of the old 
school that metaphysics should be accorded any marked 
supremacy over physics, but, so far as Divinity is concerned 
the universe is pervaded by spirit. Spirit and not mind 
is the oracle of Divinity, and therefore the source of its 
own inspirations. And what we mean by this is that the 
spirit has within itself the law of its life. 

While no effort is here made to misprize or undervalue 
the knowledge which is acquired through the senses and to 
make it serve the soul in the recognition of its Divinity, 
yet precedence is given to celestial rather than terrestrial 
sources of knowledge, and for the reason that the per- 
ception of the Soul is always unveiled by illumination. 
God is omnipresent spirit. No mechanism or formal caus- 
ality can be substituted for the Divine Presence eternally 
immanent. The Divine Presence can never be other than 
omnipresent. It is not revealed by vicarious representa- 
tion or substitution. It is ever the One and Eternal. It 
is as has been written, the "I am that I am" which the 
finite soul can appreciate if it realizes the esoteric signifi- 
cance of the affirmation of Jesus which is a refutation of 
materialistic psychologies — "Before Abaraham was, / am/' 



PSYCHOMETRY 23 

The spirit is ever eternal, whatever may be or have been 
its normal incarnations or reincarnations. And from this 
Divinity, potential and immanent in each form of life, 
whether perceived or affirmed or not, issues the intelli- 
gence which gives knowledge through consciousness of 
thought realized through its own mysterious processes. 
The spirit can never be objectified or externalized. Phe- 
nomena can never be or become spirit. 

Manifestation of Spirit is objectification, externaliza- 
tion. 

The Spirit is never decentralized through its incarna- 
tions or manifestations. It is not in the least disturbed 
in its radiant sphere of Divinity. Manifestation is but 
its reflection, not itself; it is but an apparatus which like 
the web of the spider is fashioned from within the being to 
reach an object or end. But the object and end are in and 
of the reflection — all is of the essence and from Divinity. 
Matter is not an entity but a form of the Spirit's presence, 
in all of its elementary and combined representations. And 
while there is a law for and of form, and a knowledge ac- 
quired through the senses, that law and knowledge are 
what they are because of the spirit. In the spirit, as Plato 
taught, are the spheres of ideas, innate, immaculate, and 
perfect. Forms but express and unveil them. They do 
not create and procreate them. Thus numerals, letters, 
symbols, are vehicles of ideas — not ideas themselves. 
While it may be true that one thinks in and through 
language, there is no authority for affirming or credu- 
lously maintaining that ideas cannot be perceived in the 



24 PSYCHOMETRY 

sphere of pure form or ideality. There is a correspon- 
dency between all forms and the spirit which manifests 
them, as between ideas and letters, but that correspon- 
dency is susceptible to an almost infinite, subliminal and 
spiritual adaptation and purification or in a word, repre- 
sentation. Thus mind through consciousness, as the body 
through individuality, is being alchemized and ultimated 
by spirit. 

When it is affirmed that the spirit is its own oracle, it is 
meant that it is sufficient in itself. All Divinity, love, 
wisdom, power, law are ever present and within it. It 
needs no government, no shrine or temple, no school, no 
oracle outside of itself. The external is the Babel of the 
world. The spirit needs but to live consciously in the 
Divine Presence to realize all that we have claimed for 
it. It should perceive that as all growth is by the law 
of Divinity which is within it, so all unfoldment and 
exaltation of humanity is in and through the silence. Any 
external effort or means to the throne is expedient but 
not sufficient. It is allowable but not spiritual. It covers 
space and exhausts time but is superficial and hollow in its 
obtainments. The commerce of the world, the standards 
of education, the criteria of success, the ideals of civili- 
zation, are more or less shaped by the worship of the 
Golden Calf. "Great is Diana of the Ephesians" is still 
the popular salutation of the blind leaders of the blind. 
Hence the inanity and lethargy of state, society and 
church. Everywhere there is the demand for and appeal 
to external authorities; and to such instrumentalities, 



PSYCHOMETRY 25 

vested in the powers and functions of state, society and 
church, are the masses of the people looking for all sorts 
of reform and every correction of and panacea for public 
and private injustice. 

When, therefore, it is affirmed that spirit alone is its 
own oracle, that through it the logos is manifest God 
speaks and inspires, and conscience dictates the voice 
or will of the Divine, this Spiritualism proves. The time 
has come when humanity should declare itself and lift 
from the mire its lily of Divinity. This it will do when 
once it awakens from the darkness of the senses and sees 
the harlot of the world that has stolen its crown and 
usurped its throne.. 

The spirit, not a pope, is the source of all infallibility. 
Each one has access to truth. No one is denied the voice of 
God. Revelations like illuminations are for all people and 
races. Spirit is no respector of persons, neither is its 
law. The Divine Presence inspires all, however lowly or 
exalted. 

Hence it can be said without fear of denial that the 
universality and catholicity of Divinity fashions each one 
a god. Each as a spark of this incandescent Divine flame 
or spirit is immanent with the Celestial spirit of illumin- 
ation. To realize this is to understand the possibilities of 
the spirit and to perceive the veils within spheres which 
conceal the splendor of the angels and God. 

Psychometry as the science of the soul of things, as 
dealing with the Perception, or intuition, discloses these 
veiled and revealed states and makes it possible for man- 



26 PSYCHOMETRY 

kind to enjoy the spirit as well as its forms, to live in its 
presence as well as its manifestations, to perceive its eter- 
nality as well as its mortality and immortality, to realize 
wisdom as well as knowledge, truth as well as science, love 
as w r ell as understanding and the inner, mystic sphere 
where the light of spirit shines in calm and perfect har- 
mony, as well as the rim and outer circumference of the 
world where all seems jargon, chaos and disintegration. 



LESSON III. 

How to See and Perceive with the Interior or 
Spiritual Vision. 

The spiritual or clairvoyant vision comes under the 
immediate head of Clairsentience, inasmuch as it is a phase 
of the Soul's perception which is as the all-seeing eye. If 
it is maintained that clairsentience, in contradistinction, 
however, to perception or perceptions of the normal man, 
terms which are common and explicable in all standard 
books of psychology, is dual in its nature, that is, it con- 
tains the power of seeing and the ability or capacity to 
realize all that is seen, we assign the clairvoyant or 
spiritual vision a place within the sphere of clairsenti- 
ence. It is well to note here that intuition as well as 
conscience, which is the oracle and source of illumination, 
should not be confounded with the perception. The in- 
tuition * should be defined as the Soul's capacity for di- 
vine wisdom, the intuitions the fruition of the intuition, 
and as such they stand for wisdom. It may be clearer 
to most students who are not familiar with the interior 
workings of the soul to designate intuitions the gathered 
and preserved wisdom of the Soul's past lives — it com- 

*ln the System of Philosophy concerning Divinity it is taught that 
intuition is the oracle of divine inspiration, the source of the "be- 
cause" or the being which is casuality. 



28 PSYCHOMETRY 

prehends many states and experiences. This definition is 
favored by some Theosophists. It is in reality the voice 
of God speaking from within the Soul — it is truth realized 
— it is not the truth nor all of the truth ; it is truth and 
as such is a guide to the soul in all successive unfoldments. 
It is reason glorified into law. The ideation of the reason 
in any conscious state is tributary to it and affirms as well 
as confirms its rulings. The larger and integral con- 
sciousness includes all states and conditions of the soul. 
The soul is not less than but all of itself. It contains 
every mode, phase, expression, form of itself; but it is not 
them. 

Memory, also, is not to be limited by any narrow and 
pedantic definition of its office. A system of psychology 7 
or of metaphysics that assures one that all that any one 
knows or may know of memory is its present phenomena is 
unscientific and is unworthy the name. There is a 
capacity to memory and a sphere of use, which is quite in- 
comprehensible to those who dwell in and consider only 
the present organic phase and action of it. Memory really 
covers the exterior and interior depth of being, extends in- 
to the illimitable spheres of Divinity, comprehends the 
past, present and future states of the soul, and holds or re- 
tains the ideal and actual experiences and impressions of 
the soul. Thus intuition is the Being which is the cause 
or the "because," which is the same as saying "I am that 
I am," which means I know that I am because I am con- 
scious that I am ; knowledge revealing the cause or con- 
sciousness revealing being. The cause is the reason for 



PSYCHOMETRY 29 

and of being. Hence any one can say truthfully through 
the intuition, "I know because." 

Illumination is different but absolute, deals with similar 
but not opposite spheres of being. If the intuitions * are 
wisdom acquired in previous states and are sufficient for 
guidance, so far as concurrent and recurrent events are 
concerned, qualifying the soul to appreciate its history, 
utilize its experiences, avoid its errors and mistakes and to 
perceive and overcome its karma, in short, have a lucid 
and definite idea of its path and destiny, so that there can 
be no retrogressions and devolutions ; if it is a base upon 
which the soul can build its celestial idea, and shape of it- 
self or within itself the Nirvana of love, wisdom and 
peace, then, in the extended sense, profoundly far-reach- 
ing, illumination is as the vision or sphere of the un- 
realized ideal or Divine. It fulfills the book of intuition, 
not by destroying its authority, but adding immeasurably 
to it and obtaining for or revealing to the spirit the neces- 
sity for both intuition and itself. 

Illumination is the father of all wisdom, and while 
there could be and is no intuition without illumination, for 
it is the warp and woof of all expressions of it, the next 
step to the logos, the difference between them is apparent 
to even the neophyte in spiritual science or theosophy. 

The perception is the entity centralized in conscious- 
ness or in spirit in the dual capacity or role of human and 
divine; and it is by means of the perception that both il- 

*Intuition is the key to all experiences, precedes and succeeds them 
as cause and reason. 



30 PSTCHOMETRY 

lumination and intuition can be and are made to serve the 
office of the psychometrist. The perception has access to 
its own radiant sphere of Divinity by which it divines 
without the aid of sense or sense environments or any 
functional agency, the palimpsest of the soul, its past his- 
tory, present career and future destiny, and by which it 
is able to lucidly unveil or penetrate the soul of things; 
nature and human nature, the arcana of the universe, be- 
coming an open book, as nothing can be hidden from it. 

But mark, it is not here stated that all who proclaim 
themselves psychometrists are adepts; nor is it declared 
that there are not veils which cannot be pierced by mortal 
man, however proficient he may be in his clairvoyance and 
sensitiveness. The ability is limited by its capacity, and it 
is the capacity which defines these veils of which we speak. 
Yet so far are the facts which we have affirmed true that 
we have no hesitancy in saying that even the capacity for 
lucidity is susceptible to a magnitude of expansion that 
the seemingly most preposterous claims for it may be 
realized. This will become more and more a conviction 
as the preception is tested and the conditions formed for 
the most ambitious experiments. The range of the soul's 
vision is limited only by omniscience and surely it will be 
but a logical sequence which all can expect to realize and 
enjoy, if we affirm in the spirit of prophecy that this per- 
ception will supersede the authority and use, the claims 
and needs of Bibles. Literature and history will reveal 
their facts, under the magic of this power, and the races 
will reap the fruit of a new earth and a new heaven. . 



PSYCHOMETRY 31 

The question of method is an important one; to know- 
how to perceive and see with the interior or spiritual 
vision is a philosophy, deep and divine. True, no one 
can understand the process by studying its effects. He 
may learn its law of manifestation or its power of evolu- 
tion, its modes and its forms of action by psychology but 
its nature will still be a mystery. He must himself be- 
come its master would he perceive its philosophy. Its ex- 
periments will startle and interest as well as instruct him. 
Narratives of psychometrical experiments are useful in 
drawing attention to the science itself, but a study of an 
endless series of experiments will not give one a knowledge 
of how by sensitiveness the perception realizes them or the 
adept reveals them. Let it be remembered that when we 
use the wwd perception in so broad a sense we wish the 
student to bear constantly in mind that the entity "I," the 
spirit, through or by means of perception achieves the 
result. 

There are four supersensuous conditions which are ab- 
solutely essential: prayer, meditation, concentration and 
spirituality. In the next lesson we shall consider at length 
the value of the third condition. We shall explain the 
second and fourth of these most important conditions. To 
meditate is not to think over a thought as the words are 
commonly used, but to let it soak into the deeper self, the 
subliminal and spiritual being, where it can be compared 
with its ideal correspondent. Emanuel Swedenborg, fol- 
lowing Plato, taught the law of divine correspondencies. 
Not only did he fully substantiate but he elaborated Pla- 



32 PSYCHOMETRY 

to's affirmations. The Platonic teaching of the innateness 
of ideas, that each thing has a something in the spirit or 
spiritual world to which it is akin, that the thing is but the 
form of the idea which preexists * in the human and divine 
mind, that a perfect harmony and correspondency essenti- 
ally exists between spirit and its manifestations, and that 
all thought is relative as phenomenally viewed, but ab- 
solute and imperishable as divinely realized, shows to 
what extent the real sort of meditation will lead and how 
the neophyte can find himself by its use and enjoyment 
entering the ideal and spiritual world and being, where 
causality opens to him the secret workings, psychical be- 
havior and divine order of the universe. For here he 
needs but to be reminded that the subtile and perfect cor- 
respondence, which admittedly exists between the organ- 
ism and the spirit is uniform in the organism and in 
spirit between its spheres and planes and therefore to fade 
from sense into perception, from mind into the conscious- 
ness of being, from thought as objectively fashioned and 
cognized to thought as ideally and divinely realized, is 
the subject and end of meditation. 

Concerning spirituality it need but to be said that few 
will deny its efficacy in the search after the oracle of the 
soul or the light which lighteth every one that cometh 
into the world. If chastity brings to the spirit its sanctity 
and vision; if innocence is a mirror of a celestial state 

♦Hermetic philosophy teaches that the heavenly exists in the earthly 
in an earthly form as the earthly exists in the heavenly in a heavenly 
form. 



PSYCHOMETRY 33 

enwrapped in the trance of existence ; if self-denial, bodily 
ablutions and pain are spiritual processes which lead to 
the state of resignation and blessedness, then an active, 
positive love of the good is in truth the path to paradise. 
Spirituality is more than moral rectitude and more than 
intellectual culture. It is of the spirit, inasmuch as it is 
a divine and not a material state. It is the apotheosis. 
It is the life of all ethical affirmations. It is not merely 
assent to a moral code nor a life consistent with any ethi- 
cal or philosophical teachings. It is the fruition of divine 
wisdom and immanency, a life of sacred compliance with 
the souYs prerogatives, a realization of the vision celestial. 
It is the transforming and translating power of life, and 
through it the interior spheres of being are opened and 
revealed. For such is the mystery of its process and divine 
workings that no sooner is it expressed than it unveils 
what is hidden within the Holy of Holies, and brings to 
the consciousness a sweet and rare effluence of light which 
reveals hitherto unknown and unperceived powers of 
being. Unlike mediumship which is organic and func- 
tional, it discloses what is supremely potential and divine 
in all. Mediumship governs the order and quantity of 
spirit manifestations — it governs their intrinsic quality and 
the reliability and genuineness of their source. Spirit- 
uality ever qualifies the lucidity of the mind and all mystic 
faculties, as it plays an important part in establishing har- 
mony of action and inter-operation among all the organs 
of the human frame. It reaches to the sphere of the per- 
ception, and, by the pure atmosphere which it brings, 



34 PSYCHOMETRY 

enables the pure in heart to discern spiritual things as 
well as to penetrate the things of time and sense. And 
therefore it, as a means to the one end which is here set 
forth, to say nothing of its value and use in the conduct 
of mankind, can not be too strenuously enforced or too 
openly acknowledged. By the higher uses of meditation 
and spirituality, the perception will become awakened 
and in its awakening reveal the supernormal, unveil occult 
powers and demonstrate superior worth and divine mission 
of spirit in a world and to a people who are slow to use 
and enjoy the pearls which are cast at its feet. 



LESSON IV. 

CONCENTRATION AND CENTRALIZATION. 

Concentration and centralization have important 
bearings upon all efforts to reach interior subjective states 
and spiritual realizations of spirit. They refer as much 
to condition as to process and are interrelated and inter- 
dependent. In fact one involves the other. He who 
knows how to truly concentrate understands how to 
centralize. One may be accurate in his judgments, me- 
thodical in his reasoning, logical in his thinking, and yet 
may not apply either concentration or centralization to 
their highest uses ; for the uses of them, to which we refer 
or as applied to the consciousness of spirit, are metaphys- 
ical and spiritual. 

Much, if not everything in such applications, depends 
upon the ability of the neophyte to understand himself. 
The reason why so few persons are capable of concen- 
tration and centralization, of realizing their centre in 
mind and spirit, of shutting out from the deeper reali- 
zation of spirit whatever is of the sense realm, is that they 
do not have a clear and rational idea of the order of the 
soul's life and being, nor will they overcome and uproot 
desire, the cause of mental unrest and moral chaos. They 
fail also to perceive that law applies to consciousness and 
being as well as to its forms and manifestations, and that 



36 PSYCHOMETRY 

order is the spirit's law of expression and unfoldment. 
They do not perceive that this law is the government of 
the spirit's being, and that to know one's self is to appre- 
ciate the revealments which the law gives to each one. 

Concentration and centralization imply law, as applied 
to one's life and character. Indeed, in a psychological 
sense they signify by derivation centres or a centre about, 
from and to which all thought plays in exact relation 
of centre and circumference, and that to concentrate is 
to fix all thought upon a definite centre first, and then 
upon the or one centre where the thought of the work in 
view converges. In other words, it is to synthesize all 
thought in one subject, and direct the mind through the 
will upon that subject, so as to shut out or exclude from 
this mental exercise any foreign or distracting thought or 
object, and thus by holding the mind to the subject await 
the results which inevitably follow. Concentration is a 
mental attitude and may be spiritually applied. For the 
higher we soar the more beneficial is concentration. The 
trance * which is often a harmless form of obsession, where 
the will of another by hypnosis or suggestion controls or 
governs the outward ego and for the time sets it at naught, 
is an illustration of concentration. 

A mesmerist performs his phenomena of somnambulism, 
catalepsy and ecstacy by concentrating or fixing his will 
upon a sensitive subject and reducing him to the state 
herein described, where his will and not the will of the 

*There are many kinds or forms of the trance; the unconscious, 
conscious, semi or clairvoyant, the ecstatic and luminous and the 
smadhi of the sannyasin. 



PSYCHOMETRY 37 

subject is the agent and active principle in all that occurs 
through his suggestion. The conscious trance is always 
clairvoyant and lucid, but it is none the less effective and 
useful. There are endless degrees or spheres of the trance 
and the neophyte is encouraged to perceive the uses of 
these multiform and progressive spheres in order to appre- 
ciate not only the law of their expression but the variety 
in unity and the unity in variety, and above all to real- 
ize that the more lucid the trance the higher and more 
subliminal is the state of consciousness. Hence illumination 
which is realized only when the ego is absorbed in the 
Absolute Being and where, though there is no form of 
catalepsy or unconscious consciousness, as the phrase goes, 
present, yet the highest and purest form and idealization 
of the trance are experienced, can be cited as a perfect 
realization of perfect concentration. The seer or adept, 
by suggestion through receptivity and concentration, 
exalts himself, realizes the deeper spiritual and divine 
being and comes into possession of his God-given power. 

And therefore the person who can by the exercise of 
his own will, rather than by the exercise of the will of 
another, which is dangerous in the extreme and often 
renders him impotent and helpless, induce such an exalted 
state, so as to be able to say and know as Jesus put it, 
"I am in the Father and the Father in me," has succeeded 
immeasurably above the one who has by negativeness, 
which is the antithesis or absence of concentration, made 
himself a subject of a stronger and imperious will and 



38 PSYCHOMETRY 

become only a medium, a cataleptic or somnambule and 
not the master or adept.* 

We do not wish to imply that the office and work of 
a medium or somnambule are not useful, but to affirm that 
while the one is useful the other is superior and help- 
ful beyond comparison. To be is the question of quest- 
ions and how to be and to realize being is the important 
issue of life. Not to shun or escape but to realize and 
enjoy consciousness of spiritual unfoldment are the ideal 
and end of these Teachings; and while it is true that he 
who loses his life will find it, it is true in the sphere and 
possession of Being and not in the sphere of obsession and 
unconsciousness or non-Being. 

Therefore to center the mind upon consciousness is to 
become more lucid of and responsive to Divinity in us, 
for it is to realize that being is the sphere of one's divinity. 
It is to be aware not only of the use of organ, sense, 
faculty, mind, consciousness, spirit, but of all that they 
express and by releasing one's self from their thralldom ; 
to enjoy the capacity and fullness of Divinity. 

Students have felt and so expressed themselves in our 
classes that these superior states and realizations of spirit 
could not possibly be normally attained or obtained; and 
where we have taught that the trance as objectively ap- 
plied and not as subjectively implied, does not lead the 
consciousness of any one to Divinity, but rather submerges 

*The master or adept co-operates with the spirit world. The trance 
is employed only when the conscious sphere of supernormal com- 
munion and communication cannot be had. This is necessary in such 
cases. 



PSYCHOMETRY 39 

it into auto suggestive states or subjective mind experi- 
ences, the supernormal follows as a matter of course. 
Supernormal communion and communication can be had. 
It is necessary in such cases. 

The order of one's life is divinely ordained — none can 
change it. One can reveal it or have it revealed years 
before the actual events occur and become history, but 
that is not necessarily realization through one's own con- 
sciousness, because realization has to do with conscious 
and supernormal being and not with a knowledge re- 
ceived through catalepsy or mediumship. So that we can 
say further in explanation of this view of the subject that 
clairvoyant states w r hich are the higher forms or modes 
of the trance are extremely useful because they do not 
transgress the prerogatives of being, nor usurp the sover- 
eignty of each one's will and Divinity, but permit by 
lucidity each one to realize and enjoy the possessions of 
Being. Thus, to concentrate truly is to centre the thought 
of seeing and perceiving within the Divinity and exclude 
from the exercise all other thought. This can best be 
done, not by aggressive, painful and laborious effort but 
by no effort at all, save definiteness and fixity of concen- 
tration. 

Negativeness is emptiness and inanity and leads to 
chaos, but definite and fixed purpose is receptivity. 
Negativeness means the opposite of positiveness and 
should not be confused with nor substituted for it. 

Positiveness is affirmative and individualistic and is 
active, conscious effort, while in no sense is it destructive 
of receptivity and passivity. 



40 PSYCHOMETRY 

Passivity is explained by the phrase "he also serves who 
only stands and waits," while receptivity means willing- 
ness to be led, taught or informed. 

In concentration the most effective results are attained 
when passivity and receptivity are made to act harmoni- 
ously with the positive, definite and fixed purpose or 
aspiration of the soul. 

Centralization is a deeper and diviner process and be- 
longs to the interior, mystical modes of the soul. Con- 
centration is its corollary but it depends upon centraliza- 
tion for its focus. So spiritual is centralization that it 
is akin to both prayer and aspiration and can be best ex- 
plained by the word consecration. It is to become spirit- 
centred in contradistinction to any other centres which 
are incident to the soul's expression and unfoldment. 
Centralization is divine contemplation , interior illumina- 
tion and meditation, egress from the world of effects into 
the world of cause, participation in and realization of the 
Divine Presence. This can be attained best by cultivat- 
ing spirituality, devotion, ideality, beauty, love of spirit- 
ual things. Centralization should always precede and 
inspire concentration, but it can follow it as well as pre- 
cede it, if the student concentrates when he centralizes 
and centralizes when he concentrates. Concentration 
without centralization will lead to results but they will 
not be of that lucid and superior character as follow the 
exercise of centralization. 

If to aspire is to receive the inspiration, then the motive 
in concentration is fulfilled by the motive in centrali- 



PSYCHOMETRY * 41 

zation. If in matters which are material a seer has 
easier access than the medium, then the neophyte who 
cultivates the sphere of divine light and lucidity by prov- 
ing an aspiration for worthiness of them, can pene- 
trate deeper the material or spiritual world — because 
nothing is hidden from the spirit once divinely awakened. 
It scans the manifest and unmanifest world, its forms 
and essences, while the universe becomes an open book. 
This gave to Jesus and Swedenborg, to Plato and Hegel 
their superior illumination and qualified them to become 
evangels of universal religion. They were heirophants, and 
by centralization made concentration the mystic door to 
the arcana of being. They lifted exterior and interior 
veils of matter and penetrated the spirit as successfully 
as they read psychiscopes of mankind. All states and con- 
ditions of man were pierced by them and while history 
does not give a record of their sacred doctrine by which 
they triumphed over matter and form, the key to it all 
must be sought in concentration and centralization as here 
set forth. 

It is not denied that those who unfold seership, lucidity 
of vision and adeptship are seers; nor do we affirm that 
seers are not born. We have no hesitancy in saying that 
all who realize this mystic power are seers and possess the 
clairvoyant and psychometrical capacity. But each one 
possesses it to a greater or less degree of expression, im- 
manency and unfoldment and while it is very pronounced 
and defined in some, dormant in others, and operative in a 
feeble way in all although not always perceived or intel- 



42 PSYCHOMETRY 

ligible; it can be further unfolded through concentra- 
tion and centralization. 

In applying what we have here implied to very simple 
experiments, such as sensing the quality of objects as salt, 
mustard, sulphur by sensitiveness, one should be free 
to open the soul to the interior sphere of Divinity by 
centralization, that perfect freedom from all care and 
material things or environments which effect the lucidity 
of the Soul's perception may be had. Then, by concen- 
trating upon the subject to the exclusion of every other 
object, the best results will follow. 

Of course we are here dealing specifically with con- 
centration and centralization as applied to experiments 
in psychometry. In other and more interior as well as 
complex experiments where many qualities of substances 
intermingle as when auras or magnetisms affinitize or 
cross each other, attention must be paid to composite im- 
pressions, and the mass should be analyzed and separated 
into its integral parts, each after its kind. Concentration 
should be here applied as to hold the mind to the general 
and particular results, so that no element of the experi- 
ment may be lost. This is attained by patient and long 
practice and not by careless and irrational methods. 
Concentration has to do with results of experiments only 
so far as they are a part of the exercise. It cannot effect 
or destroy the result except where it is dissipated or 
vagrant. In such experiments where persons are con- 
cerned and histories are revealed, the psychometrist should 



PSYCHOMETRY 43 

become soul-centred and read the life from the subjective 
as well as objective side and unroll the palimpsest as well 
as the mental book or record. In all such experiments 
the success will largely depend upon the absoluteness of 
the three conditions treated in this and preceding lessons. 



LESSON V. 

SITTINGS, WHAT THEY SIGNIFY. 

The word "sitting" or "sittings," unless associated 
with the word silence or meditation have an ambiguous 
and often misleading meaning. Indeed, the average "sit- 
ting" of the neophyte is one so opposed to the object for 
which it was originally created that it becomes not only 
useless but in many instances positively harmful, if not a 
farce. 

To sit, has usually been rather a negative occupation, 
in which nothingness and emptiness of mind, rather than 
preoccupation of mind or a definite and conscious aim have 
been conceived and entertained. Consequently the stu- 
dent is warned against any such negativeness or attitude 
of spirit in the effort to attain any supernormal and spir- 
itual unfoldm^nt or realization. 

To sit, as the word literally signifies, is to become im- 
movable, to enter into a condition of rest or respose; in 
other and plain words, it is to settle down, so as to be 
able to enjoy tranquility, equipoise, harmony, which are 
the very opposites of unrest, worry and action. Indeed, the 
words sitting, satisfaction, Saturn, Saturday, all have 
their origin in a kindred word which though given a 
various definition implies a like meaning. For instance, 



PSYCHOMETRY 45 

while Saturn and Saturday come from the past participle 
of seroj to sow, and sitting springs from the word sino, 
to place something, the meanings of the two words are 
strikingly identical. That which is sown is placed and when 
placed in a certain position or location it remains there 
for a definite time and end. But as the seed is placed 
where it w x ill grow, so a sitting is a means of growth. To 
sow spiritually is really to know how to sit; or in plain 
words, so to place one's self as to be able to unfold as the 
Latin words sero and satum imply. Therefore, when it 
is understood that a sitting is a preliminary step to an end, 
a means for growth and realization, such words as inanity, 
negativeness, relaxation, emptiness of mind, should never 
be associated with or made to express the object of sitting. 
To sit is not to annihilate individuality, consciousness, 
concentration and centralization; not to depolarize being 
in any organic sense, but to prepare the foundation and 
condition for the growth and expression of that which is 
inner, essential and divine, which, in no other way, except 
by sitting as this word is here used, can be realized. A 
sitting therefore has to do with the silence inasmuch as 
it is a physical attitude only as it manifests a spiritual 
state producing a physical correspondency or conformity. 
It has to do with the spirit and its divine contents or pos- 
sessions. It subjectifies the mind by inducing passivity 
and receptivity and conforming the body to the end which 
it has in view. It is not a mere physical exercise or form 
but a spiritual service. It is not a mere fashion, in which 
the spirit of the individual is superficially interested, but 



46 PSYCHOMETRY 

it is a spiritual (not simply mental) state, preparatory to 
the deeper and diviner work which follows it and which 
depends upon it. 

In mediumship where a sensitive is seeking to express 
any phase of materialization or inspiration sittings are 
more automatical and mechanical. The action of incar- 
nate spirit is, in a way, suspended or set at naught, while 
that of another is made operative; the body or organism 
of the sensitive becoming the mechanism through which 
the chemists on the excarnate side of life are seeking to 
relate themselves to physical or submental and sub-spirit- 
ual environments. In such an experiment it is expected 
that the sensitive not only depolarize the thought or con- 
centration of the thought of conscious control or self- 
possession, but become negative, rather than receptive, that 
the operators on the excarnate plane may adjust the forces 
and attune the instrument and so do their work. 

This is far from being the case in sittings for the 
realization of the independent powers of the spirit. While 
help is and will be afforded by ministering spirits, the 
object of the sitting is for personal, individual and in- 
dependent realization of Divinity, and not to inspire sub- 
jective control from extraneous sources. In other words, 
it is to form psychical conditions which will allow growth, 
not by any plan of incubation or external means ; but when 
the seed is put in the earth and nourished by light, heat 
and water, it grows. In and of itself, the seed unfolds all 
that is possible and potential within it, because the seed 
is a divine entity, capable of material and spiritual ex- 



PSYOHOMETRY 47 

pression. Thus, the object of sittings is to prepare the 
soil, make it moist with spirit that the involuted and en- 
folded germ of Divinity may uncover its blossom and arise 
into whatever expression is inevitable. But to attain the 
object of sittings the conditions elswhere set forth (Lesson 
IV) must be applied. 

We have no desire to belittle the cooperative aids 
afforded the student by exalted spirit Teachers. They 
will assist and be loyal to the collective interests of the 
faithful, so dear to us all. We do not and should not 
wish to afford them less than the best opportunity for the 
realization of the ideal and the divine. No spirit Teacher 
wishes to obsess or usurp the prerogatives or throne of 
another's being, but rather to aid all in reaching sover- 
eignty. And when it is said that each one can unfold the 
divine powers within him, it is in no sense true that one 
becomes thereby selfish, autocratic and Pharisaic. Indeed, 
it should follow that each, because one in all and through 
all, should become so unfolded that all forms of substitu- 
tion such as obsession cease to be necessary and where the 
oneness of the two hemispheres of the world is realized in 
the sphere of Divinity which comprehends all modes of 
being in all worlds, which is the realization of the apo- 
theosis — Nirvana — God. 

Time and space are important only in so far as they 
subserve the needs of the individual. They are useless 
considerations to any one who can enter into the silence 
any time and make conditions anywhere. To those who 
must adapt themselves to time and place because of 



48 PSYCHOMETRY 

material duties and interests, the law is none the less exact 
and absolute. Even when sittings must condition or lead 
to silence, it should not be forgotten that subjective states 
are always preferable to objective forms of spiritual com- 
munion. 

To sit that one may realize silence is a difficult task, 
because it shows that the individual expects material con- 
ditions of rest or quiet to yield what can only be attained 
by mental states or receptivity. 

No amount of absence of noise or presence of quiet, 
can create the silence. The silence, like Spirit and all of 
its celestial and terrestrial states, is uncreate. It must be 
realized not by material conformity or uniformity, or any 
suggestions which may grow out of them, but altogether 
by recognition and affirmation of them. The silence must 
first be recognized and then affirmed, and though one 
may live in a condition of nature "like unto death," that 
would not afford one the key to, but rather would be 
an imperfect symbol of the Silence. 

The Silence is not the spiritual correspondent of death 
but of life, action, thought, expression — it is the sphere in 
which the spirit realizes its subliminal and celestial 
powers, states, intuitions and illuminations. Therefore, 
while the neophyte is the chooser of both times and places, 
these are not to be magnified as the essentials. 

It can be said, however, upon astro-psychical grounds, 
that while any time and place is the time and place for 
receptivity, yet it is true that as Solomon expressed it, 
there are times and seasons for all things under the sun. 



PSYCHOMETRY 49 

This fact does not in the least set at naught the law of 
the Silence, nor disprove what we have already taught 
concerning it. It adds to its dignity by showing that even 
nature subserves it and impresses most solemnly upon 
man the idea which it reveals. A mind that cannot con- 
centrate under the most crucial tests can scarcely be ex- 
pected to do so where there is no necessity for effort, 
because concentration, as the opposite of distraction, disper- 
sion and insanity presupposes adeptship; and adeptship is 
the ability which one has perfected for concentration and 
centralization. Yet, such times and places as remove 
from the mind the thought of chaos and suggest cosmos 
are not indeed to be misprized nor their value underesti- 
mated. Yet even such conditions will prove unavailing, 
if the neophyte refuses to recognize and affirm the Silence, 
as a state rather than a condition and something subjec- 
tively realized and not objectively demonstrated or cre- 
ated. To sit, therefore, with the growing day is what is 
implied in the Solomon, or the man of the Sun, and to so 
sit that one may realize the significance of light, mate- 
rially applied and spiritually implied. 

We should suggest, as in the first principles which 
are given in the special rules and conditions to be ob- 
served, that the quality of aspiration and receptivity should 
have the precedence over length or quantity of times for 
sittings. 

But, if after entering the Silence, at such an hour and 
place when and where the spirit is prepared to enjoy its 
divine privileges and prerogatives, the time were to be 



50 PSYCHOMETRY 

considered, we should advise the morning hour between 
ten and eleven. The reason will be perceived in the 
sittings. By living in the Silence, the Universal Spirit 
Presence, reveals to the attentive spirit the divine power 
whereby the beatitudes of the Christ become realities in 
the soul of humanity, and whereby the book of life 
is unrolled as a scroll. 



LESSON VI. 

THE SILENCE — THE VOICE — DIVINITY. 

In the preceding lesson we dwelt upon the contrast 
between sittings and the Silence which, comparatively 
speaking, truly defined the phrase, "sitting in the silence" 
as a spiritual state and not a material condition of inertia 
or unconsciousness. It will be necessary to dwell upon 
the word silence in a more extended metaphysical and 
meta-mental way, in order to have the student perceive 
the relation which exists between the Silence and the 
variety of modes of sub-consciousness, such as the trance 
and the clairvoyant form of illumination and perception 
which oftentimes either precedes or follows both concen- 
tration and centralization through the Silence. The 
Silence is not a law to or of itself. It is a dependent 
state and is subject to and governed by the will. True, 
the Silence like health, harmony, joy, wisdom, love, one- 
ness, are essential states of being; they cannot be created 
nor produced. They are of being and are to be realized. 
Nevertheless, while this is so, it must be remembered that 
all states are conscious only through and not independent 
of the will. 

The will defines these states, that is, makes them per- 
sonal or an individual, conscious, divine possession. The 
will puts these absolute states into service. All states 



52 PSYCHOMETRY 

He enfolded within being but the word will like the word 
expression signifies realization. Realization is not possible 
without will. "I am that I am" or "I will to be that I 
am," are in a sense equivalent phrases; but it is through 
the latter that one perceives or realizes the former. 

"I am that I am" is a statement of absolute being 
and it is unquestionably true that the Divinity realizes 
its eternality per se, but while this is true of Absolute 
Being or Divinity, where there are no intervening or in- 
termediate veils existing between the. Spirit and its states, 
or separating one sphere or mode of consciousness from 
another, as may be illustrated by the sub, hyper and super 
states of consciousness, yet the order of the Soul's apothe- 
osis must not be lost sight of. One cannot realize the 
logos either as applied through the vehicle of the natural 
man or as implied in the spheres of the spiritual or celes- 
tial man, save by will. Absolute consciousness is absolute 
choice and volition to realize it, spirit already possessing it. 
Hence where the silence is conceded to be a primal, un- 
changing, eternal state of being, it is also true that it 
must be realized by the law of its being; and here is 
where both the will and the logos unite, the logos being 
the will of the Infinite Divine, immanent in the finite 
divine, while the will as here set forth is the executive 
capacity and power for its realization and enforcement. 
The Silence thus becomes a conscious state by which con- 
sciousness itself becomes awakened, and by its awakening 
the spheres and powers which lie potentially within it 
become openly perceived. 



PSYCHOMETRY 53 

It will be apparent that the word sphere is a mystical 
word, susceptible of an esoteric definition. Like the 
sphere it is without beginning and end, paradoxical as the 
statement is, having a circumference, limited only by 
manifestation and a centre illimitable in expression. 
Within the latter appear all the circles or wheels spoken 
of by Ezekiel in his prophecies and not only the square 
but the circle as used in mystic Masonry is within the 
sphere of its Divinity. One is its content and two\ is its 
dual phase of expression, yet the odd and even numbers 
are of one in one, as Pythagoras taught in his secret 
doctrine. 

Each particular or individual sphere within the uni- 
versal sphere has its trance or veil, its objective and sub- 
jective phases of expression and this is the reason why the 
Silence is the sphere of the Soul's realizations. 

There can be no concentration nor centralization with- 
out making trances, which literally means transits, or 
passing from one sphere to another, which is indeed so 
even in thought or states of spiritual being. 

Hence, to enter into the Silence is to close the door 
to that which is opposed to it or, to use metaphysical 
language, that which is its material correspondent or 
counterpart. It is to be, not appear to be; it is to 
realize being, not to mingle in its phenomenal aspects; it 
is to know and enjoy reality and not to communicate with 

t In ideography one (1) separates the sphere into two hemispheres 
by the form of the cross -f- or the two diameters crossing each other 
at their centres. 



54 PSYCHOMETRY 

forms only; it is to exalt the soul to its inner court of 
being and there abide and not to act through vehicles 
and reside in the temporal and corruptible. It is in short 
to be God-like, or better still to be God in the realization 
of the Divine Immanency and Illumination and not to 
live as a shell fish, in the under currents of the enfolding 
and unfolding universe. 

Thus the trance, not as annihilating but expressing 
consciousness, not as obsessing but as aiding in the pos- 
session of being, not as limiting but revealing the spirit, 
is helpful in all work of spiritual unfoldment. 

It will here be noticed that we speak of the trance, not 
as producing death or a state of unconscious consciousness, 
a state which is the absence of a normal consciousness 
while the soul lives in a hypersphere of subjective being 
separated from its body or is operated upon sub-con- 
sciously by an extraneous being; for the trance which 
destroys even so much as a normal consciousness through 
an excarnate spirit control is never to be sought, nor is it 
ever to be preferred to spheres of conscious illumination 
which is our definition of the results of the trance as we 
employ the word. It is its spiritual and mystical signifi- 
cation. A mystic and a seer is one who knows how to 
close the lips, ears and eyes, as the words themselves 
mean by derivation. And to close the lips, ears and eyes, 
not as in death but with a conscious awakening to deeper, 
higher, diviner states, is the realization of this ecstatic, 
illuminated state in one's consciousness. 



PSYCHOMETRY 55 

It is through and in the Silence where the Voice is 
heard, the vox Dei. This is the mystical meaning of 
the "voice in the wilderness ,, and its pleading, pathetic 
command, "prepare ye the way of the Master." For 
it is in the openness of the soul where the Christ is per- 
ceived and realized and where the voice is heard. There- 
fore, the Silence is not to be confounded with any limited 
sphere or plane of sense perception or understanding, 
but it is to be likened to an infinite, eternal sphere of 
possibility and opportunity, which the word openness 
alone describes. It is as a wilderness, a virgin domain 
that is untouched and unopened but one covered, over- 
shadowed and permeated by the Adorable One whose 
voice is heard from within, and it is here where the way 
is prepared for the Divine Recognition, Baptism, Regen- 
eration and Illumination, and where all flocks become 
united under the guidance of the one Master or Shepherd. 

Need it be said that it is here also where Divinity 
becomes a realization; for as Paul expressed it, carnal 
things are carnally discerned and experienced, but spirit- 
ual or divine things are spiritually or divinely perceived. 
It is here where the eyes and ears are opened and one 
becomes mystically as the woman "clothed with the Sun." 
It is here where the keys to the Scriptures are received 
and one reads the sacred writings understanding^, be- 
cause it is here where the baptism becomes one of fire and 
one is able to speak with tongues of fire and interpret 
life's book aright. The inner man is born, the super- 
consciousness is awakened, the spiritual perception is 



56 PSYCHOMETRY 

quickened, the oracle of the soul, the intuition, and the 
oracle of Divinity, the conscience henceforth reveal the 
deep things of God. Wisdom touches the understanding 
with its celestial flame of truth, and love opens the book 
of life to the unwritten and unrevealed law of good. 

And here in this inner realm of spirit the divine science 
of psychometry restores the palimpsest of the Soul, its 
past life and record, opens the present and reveals the 
future, giving to man the key to divination, prophecy and 
seership, but above all, teaching him how to realize and 
enjoy life in its fulness and completeness. 

This is indeed the more excellent way of life and be- 
ing which is realized by aspiring for and unfolding the 
"best gifts" of the spirit, and it is a way sufficient in itself, 
without the need of College, church or state, without the 
need of philosophies, religions or magna charta, without 
the need of mediumship, a w 7 ay defined by intuition and 
illumination, through the oracle of the Soul which is the 
oracle of the Voice and the oracle of the Divine. All 
other aids, because such, are but means to this one end. 
The Soul's powers are sufficient for attaining and realiz- 
ing Guidance, Wisdom, Love, Power, Illumination, Peace. 



AURAS AND COLORS 

An Esoteric Dictionary of Color Meanings. 



By J. C. R GRUMBINE 



This book on " Auras and Colors' ' contains the follow- 
ing series of teachings: Lesson I — Auras, their Origin, 
Nature and Manifestation. Lesson II — The Mystery 
and Mysticism of Color. Lesson III — The Psychology 
of Auric and Color Formations and Affinities. Lesson 
IV — The Finer Forces and How Perceived. Lesson V — 
The Spirit's Spectrum ; how Auras are Manifested, Tinc- 
tured and Spiritualized. Lesson VI — Color Alchemiza- 
tion. Lesson VII — A concise Esoteric Dictionary of 
Color Meaning. Lesson VIII — How to See and Feel 
the Aura. Lesson IX- — The Photosphere and Atmos- 
phere of Spirit. Lesson X— The Aureole or Nimbus of 
the Saints and Angels; a study of Spiritual Intercession 
and Introduction. Lesson XI — The Septonate and Illu- 
mination. Lesson XII — Light, Consciousness, Divinity. 

Price, 50c. 



Easy Lessons in Occult Science. 

By J. C. F. GRUMBINE. 



A helpful, luminous and concisely written book for 
busy people interested in the realization of the Divine. 

Price, 50c. 



THE ORDER OF 

THE WHITE ROSE. 



BRANCHES. 

This Spiritual Order is mystic and Rosicrucian, therefore it is non- 
partisan and non-sectarian. It has two branches, the Spiritual Order 
of the Red Rose, which is the exoteric branch, and the Spiritual Order 
of the White Rose, which is the esoteric branch, both of which form, 
or rather lead to the Order of the White Rose, which is the celestial 
or main branch of the Order. 



Organization of Chapters of the College of Divine 
Sciences and Realization. 

All who are interested in the cause of Universal religion and the 
ideal of the Order are cordially invited to support the local chapters 
by becoming members. Chapters or members of chapters can be found 
in nearly every centre of civilization in the Western World. 



THE ORDER OF THE WHITE ROSE. 

OBJECTS. 

FIRST. A spiritual organization to establish Universal Religion 
generically set forth in the Teachings of the Order of the White Rose, 
which form a System of Philosophy concerning Divinity, and as fur- 
ther expressed in the spirit of truth contained in the sacred books 
of all ethnic or racial religions. 

SECOND. To help humanity to realize, express and control its in- 
nate, divine powers as clairvoyance, clairaudience, clairsentience, psy- 
chometry, inspiration, intuition, telepathy, prophesy, prevision, pre- 
science, healing, suggestion, ideality, will, adeptship, illumination, so that 
error, disease and evil may be checked and avoided and a divine man- 
hood and womanhood be possible. 

THIRD. To unite kindred spirits by bonds of mutual labor and 
ministration, so that communion may be a source of profit, mental ex- 
altation and spiritualization, and that the objects and aims of the 
Order may be advanced and consumated. 



FOURTH. To meet in the openness of spiritual understanding and 
fellowship and in the silence assist all who are willing and prepared 
to receive the power of the spirit; this labor to be one of loving min- 
istration. 

FIFTH. To establish and maintain as a center of propoganda and 
discipleship, "The College of Divine Sciences and Realization," where 
students may be taught the path to Nirvana (freedom or bliss) by the 
teachers of the College, and where they can receive such wisdom 
through tuition, discipleship and meditation as will qualify them for 
their career. 

SIXTH. To inform the outer through the spirit of the inner world 
by telepathy and inspiration, and thus develop the potential divinity 
latent in all mankind. 

SEVENTH. To organize and foster chapters of the Order where 
the local work can be conducted through study classes and public meet- 
ings and where central flames of light will be kept burning for all 
who need guidance. 

EIGHTH. To promote the success of all similar and kindred organi- 
zation by whatever name and in whatever country, realizing that who- 
ever is not against us is for us and that all life is one though men 
call it variously. 

NINTH. The Order of the White Rose, the chapters and societies 
eschew politics and members are urgently requested to foster and 
maintain its character at all times and in all places. No person's re- 
ligious or political opinions are asked or compromised. 



MEMBERSHIP TO CHAPTERS. 

1. Any active student of "The College of Divine Sciences and 
Realization," or graduate of the College or member of the Order. 

2. Dues are twenty-five cents monthly. 

PRESIDENT. 

J. C. F. Grumbine, Back Bay Post Office, Boston, Mass. 
ENDOWMENT FUND. 

The Order solicits an endowment fund to be set apart for indigent 
students, whereby they may receive free the Teachings and Publica- 
tions of the Order of the White Rose and the College. Mr. Grumbine 
will act as trustee for said fund. 

PUBLICATIONS. 

All publications of the Order of the White Rose are free to its mem- 
bers. Members are graduates. 

SENDING MONEYS FOR TEACHINGS. 

All moneys should be made payable to J. C. F. Grumbine, Back Bay 
Post Office,' Boston, Mass. 



The System of Philosophy 
Concerning Divinity. 

By J. C. F. GRUMBINE 

B. D., Fellow of the Society of Science, Letters and Arts, 
London, England. 



Prof. James H. Hyslop, Prof. Camille Flammarion, Profs. Crooks 
and Wallace, and many others, all bear witness to the facts of Spirit- 
ualism. They tell you of the marvelous feats of mediums, reading 
the future as an open book, transferring thought from places of 
great distances as from Bombay or London to New York, of levita- 
tation (see "Mysterious Psychic Forces" by Flammarion), moving of 
ponderable objects (read "Researches in Spiritualism" by Crooks), 
materializations of hands, faces, full forms, of audible voices, called 
independent, manisfestation of spirit lights, auras, music, pschography, 
of clairvoyance, automatic writing's, ballot readings and of the trum- 
pet. These strange phenomena are now accepted by astute men of 
science. 

Certain persons are mediums, qualified by natural organism to be 
sensitives for the spirits, through whose mediumship these facts can 
be manifested. You may be the one. Suppose you are the one, and 
who knows until you have tried to develop your mediumship or in- 
dependent psychical powers, whether you are or not? And if you are, 
then you are chosen to be a messenger of this heavenly truth. 

You need help. Where will you go for just such help as you need? 
There are no schools where your powers can receive the scientific at- 
tention they need. Why not try my system? Many who never knew 
that they had any psychic powers soon developed them, and in a sane, 
practical way. 

My system will do you no harm, but it will do you a great deal of 
good. 

There is another class who do not realize that because they are 
spirit they can develop psychical powers. V/e all possess normally 
psychical faculties and should express them. We are better off if we 



do. But where will this class go or turn fjr help? Again I add — 
to my System; first, because it is the only System of its kind that 
can help you to unfold your supernormal powers; and secondly, be- 
cause the System as a mail course, with 56 lessons, covers all the 
conditions and rules governing the law, expression and perfection of 
these psychical powers. You need it. You cannot do without it. 

Am I claiming too much when I add that we owe it to ourselves to 
develop our soul powers now and here? Again, we are immortal, and 
the sad part of it is that we do not know it; in short, we must die 
to prove it. Now my System can, if you will apply it, open up inner 
powers, so that you can realize now, before you die, that you are im- 
mortal, and the safe way is to demonstrate that Divinity by making 
operative your supernormal powers. 

Some teachers, like Hudson Tuttle, claim that lessons cannot help 
you. If this is so, why does he sell a book on "How to Develop 
Mediumship?" Let me add as an expert that lessons are exactly what 
you need or you may go insane, sitting alone or in circles. 

I do not claim to do anything unnatural or supernatural. What I 
am trying to do and have been trying to do since 1894, when "The 
System of Philosophy Concerning Divinity'* was first discovered, is to 
make men aware of their God given supernormal powers. I teach 
you how to express these powers — you do the rest. This System has 
been government inspected, that is a test of its genuineness. 

References and credentials gladly given on request. 

Send stamped addressed envelope to 

J. C. F. GRUMBINE, 

Back Bay P. O., 

Boston, Mass. 



CLAIRVOYANCE 

(Fourth Edition, Enlarged) 

By J. C. F. GRUMBINE 



Since the publication of Emmanuel Swedenborg's books, no greater 
and more valuable work has appeared than the one entitled "Clairvoy- 
ance, Its Nature and Law of Unfoldment," J. C. F. Grumbine. It is 
a System of inspired teachings concerning Divinity, especially Clair- 
voyance, and how to unfold the clairvoyant vision, to pierce the veil 
of sense, see and converse with spirits, enter at will into the spiritual 
world and become a seer and an adept in mystical science. 

RECENT BOOK NOTICES. 

Mr. Grumbine has clearly and logically presented his subject in a 
manner at once simple and profound. — "Suggestions." 

"Your work is marvelous, epoch-making." — Lillian Whiting, Boston 
Correspondent to Chicago Inter-Ocean. 

"Admirably unfolds the law and nature of Clairvoyance." — Chicago 
Inter-Ocean. 

"A remarkable book. Originality and depth of thought, combined with 
perspicuity, characterize every page. It is evident in every sentence 
that this volume is the offspring of inspiration." — Progressive Thinker. 

"I consider the book on Clairvoyance a most remarkable and prac- 
tical work on development. It harmonizes well with the Hermetic 
Schools of Philosophy, in which I learned the mysteries of adept- 
ship." — Prof. George W. Walrond, Astrologer. 

"It is the best work on the subject of Clairvoyance thus far, and 
points out an alluring goal of true spiritual development." — Mind, 
New York City. 

"It is a revelation." — Light, London, Eng. 

"There has recently appeared in print an important and most in- 
structive volume on 'Clairvoyance, Its Nature and Law of Unfoldment/ 
from the truly inspired pen of our gifted brother, J. C. F. Grumbine, 
who writes as the exponent of the Spiritual Order of the White Rose. 
The lessons which constitute the volume are of great use and interest 
to all who desire to familiarize themselves both with the clearest sci- 
entific view of Clairvoyance yet presented to the reading public, and the 
most efficacious means of developing the faculty in themselves by means 
of a series of simple and very practical experiments, which many of 
Mr. Grumbine's students in various places have found highly bene- 
ficial in many ways, besides being conductive to attaining the central 
object for which they are designed. 

All sincere students of the psychic realm will do well to read and 
study this excellent volume." — W. J. Colville. The Banner of Light, 
Boston. 

Published in cloth and sold on order through all bookstalls or an 
authorized representative of the Rosicrucians, the Order of the White 
Rose. 

Send P. O. Order to J. C. F. Grumbine, Back Bay Post Office, 
Boston, Mass. 

Ask your city librarian and bookdealer for it. PRICE $1.50. 






PSYCHOMETRY 

By J. C. F. GRUMBINE 



CONTENTS 

i. Introduction. 

2. Special Rules and Conditions to be observed. 

3. Mediumship and the Spiritual Gifts. 

4. The Soul, Its Own Oracle and Law. 

5. How to See and Perceive with the Interior or 
Spiritual Vision. 

6. Concentration and Centralization. 

7. Sittings. What They Signify. 

8. The Silence. The Voice. Divinity. 

As this is the only practical work of its kind, and the 
Teacher and Author has been requested by his thousands 
of students to prepare a primer or text book for the 
neophyte, the book is destined to satisfy a long felt need. 

"We could desire nothing better than that every so- 
ciety in England had a copy of this excellent work. The 
writer may produce more books but better, we do not 
think, can possibly be hoped for." — Editor The Torch, 
England. 

Published in paper and sent postpaid for 50 cents. 

J. C. F. GRUMBINE, 

Back bay p. o., 
boston, Mass. 



MAR 13 i9j 2 



